When mastery, imagination and originality go hand in hand, we can only admire a masterpiece. This is the work of the artist Faig Ahmed, who fuses tradition with contemporaneity in his impressive braided carpets, pieces that force us to look carefully and to analyse the message that they transmit to us.

Faig Ahmed portrait with one of his pieces (image by Sarah Benet, on www.animationpagoda.com)

Faig Ahmed (Azerbaijan, 1982) is a tireless creator whose work rescues one of the main cultural signs of this region of the world, famous, like other surrounding countries, for its majestic carpets, a tradition that goes back several millennia ago as a sign of their collective identity to become a world reference. Their hypnotic drawings of symmetrical composition, which sometimes resemble elements seen through a kaleidoscope, unfold in layers woven of bright colours with enormous visual impact.

Faig Ahmed, artwork of the series "Liquid" (image from www.animationpagoda.com)

This practice synthesises the entire history of the Persian people until it becomes a cultural symbol that conveys a large knowledge accumulated over the centuries. This task has traditionally been attributed to women, who follow patterns of colour and composition to give the perfect finish we all know. The work of Faig Ahmed is a tribute to this meticulous and invisible work and offer a rereading that has bridges with the past.

The artist graduated in Fine Arts in Baku specialising in sculpture, and, although his production is very diverse, he has become famous for his work with carpets, a type of pieces with which he was presented in the Azerbaijan pavilion of the biennial of Venice in 2007. Today, he is part of important collections and museums around the world.

Faig Ahmed, “Secret Garden”, 2017, (image from voltashow.com)

As he explains, the goal is to channel conceptual art, with a strong base of colourist abstraction, through traditional techniques, far from what is usual in the field of visual arts. In his opinion, it is essential to look at the past to find that mystical and spiritual connection that deals with the passage of time and our location at the moment of history. His work raises an open question about what is true and what is not, what should be, what we really see, and how much we owe to our cultural heritage to be where we are today.

Faig Ahmed, "Set Your Life On Fire" (image from www.inverse.com)

The result is an eclectic work, which mixes disciplines and techniques, in large projects on which he previously works on a computer. A task of decomposition and deconstruction that he carries out with great inspiration to give rise to something completely new and fascinating.

The practice of the collective DIMASLA (Diana + Álvaro) is situated at a fertile intersection between contemporary art, ecological thinking, and a philosophy of experience that shifts the emphasis from production to attention. Faced with the visual and material acceleration of the present, their work does not propose a head-on opposition, but rather a sensitive reconciliation with time, understood as lived duration rather than as a measure. The work thus emerges as an exercise in slowing down, a pedagogy of perception where contemplating and listening become modes of knowledge.

In the work of DIMASLA (Diana + Álvaro), the territory does not function as a framework but rather as an agent. The landscape actively participates in the process, establishing a dialogical relationship reminiscent of certain eco-critical currents, in which subjectivity is decentralized and recognized as part of a broader framework. This openness implies an ethic of exposure, which is defined as the act of exposing oneself to the climate, the elements, and the unpredictable, and this means accepting vulnerability as an epistemological condition.

The materials—fabrics, pigments, and footprints—serve as surfaces for temporary inscriptions and memories, bearing the marks of time. The initial planning is conceived as an open hypothesis, allowing chance and error to act as productive forces. In this way, the artistic practice of DIMASLA (Diana + Álvaro) articulates a poetics of care and being-with, where creating is, above all, a profound way of feeling and understanding nature.

In a historical moment marked by speed and the overproduction of images, your work seems to champion slowness and listening as forms of resistance. Could it be said that your practice proposes a way of relearning time through aesthetic experience?

Diana: Yes, but more than resistance or vindication, I would speak of reconciliation—of love. It may appear slow, but it is deliberation; it is reflection. Filling time with contemplation or listening is a way of feeling. Aesthetic experience leads us along a path of reflection on what lies outside us and what lies within.

The territory does not appear in your work as a backdrop or a setting, but as an interlocutor. How do you negotiate that conversation between the artist’s will and the voice of the place, when the landscape itself participates in the creative process?

Álvaro: For us, the landscape is like a life partner or a close friend, and naturally this intimate relationship extends into our practice. We go to visit it, to be with it, to co-create together. We engage in a dialogue that goes beyond aesthetics—conversations filled with action, contemplation, understanding, and respect.

Ultimately, in a way, the landscape expresses itself through the material. We respect all the questions it poses, while at the same time valuing what unsettles us, what shapes us, and what stimulates us within this relationship.

The Conquest of the Rabbits I & II. 2021. Process.

In your approach, one senses an ethic of exposure: exposing oneself to the environment, to the weather, to others, to the unpredictable. To what extent is this vulnerability also a form of knowledge?

Diana: For us, this vulnerability teaches us a great deal—above all, humility. When we are out there and feel the cold, the rain, or the sun, we become aware of how small and insignificant we are in comparison to the grandeur and power of nature.

So yes, we understand vulnerability as a profound source of knowledge—one that helps us, among many other things, to let go of our ego and to understand that we are only a small part of a far more complex web.

Sometimes mountains cry too. 2021. Limestone rockfall, sun, rain, wind, pine resin on acrylic on natural cotton canvas, exposed on a blanket of esparto grass and limestone for two months.. 195 cm x 130 cm x 3 cm.

Your works often emerge from prolonged processes of exposure to the environment. Could it be said that the material—the fabrics, the pigments, the traces of the environment—acts as a memory that time writes on you as much as you write on it?

Álvaro: This is a topic for a long conversation, sitting on a rock—it would be very stimulating. But if experiences shape people’s inner lives and define who we are in the present moment, then I would say yes, especially in that sense.

Leaving our comfort zone has led us to learn from the perseverance of plants and the geological calm of mountains. Through this process, we have reconciled ourselves with time, with the environment, with nature, with ourselves, and even with our own practice. Just as fabrics hold the memory of a place, we have relearned how to pay attention and how to understand. Ultimately, it is a way of deepening our capacity to feel.

The fox and his tricks. 2022. Detail.

To what extent do you plan your work, and how much space do you leave for the unexpected—or even for mistakes?

Diana: Our planning is limited to an initial hypothesis. We choose the materials, colours, places, and sometimes even the specific location, but we leave as much room as possible for the unexpected to occur. In the end, that is what it is really about: allowing nature to speak and life to unfold. For us, both the unexpected and mistakes are part of the world’s complexity, and within that complexity we find a form of natural beauty.